The Devotion of the Three Hours Agony on Good Friday

Devotion of the Three Hours Agony

by Father Alonso Mesia

The Devotion of the Three Hours
Agony on Good Friday

“And I will pour out upon the house of David and upon the
inhabitants of Jerusalem the spirit of grace and of prayers,
and they shall look upon Me whom they have pierced: and
they shall mourn for Him as one mourneth for an only son,
and they shall grieve over Him as the manner is to grieve for
the death of the first-born." - Zacharias 12:10

"And as Moses lifted up the serpent in the desert, so must
the Son of Man be lifted up, that whosoever believeth in Him
may not perish, but may have life everlasting." - John
3:14,15

Prefatory Note

It is our Saviour Himself who has drawn the parallel between
the lifting up of the serpent in the desert and the lifting up
of the Son of Man upon the Cross. The inference seems
warranted, that if through the bitter death and agony of
Christ our Lord, "a worm and no man," we are to be saved
from perishing, we must not ourselves remain entirely
passive, but must try to expel the venom of evil passions
from our veins by long and earnest contemplation of the
Crucified. "They shall look upon Me whom they have
pierced." Can we find any better way of contributing to the
fulfillment of this prophecy than that afforded by the
devotion, now happily become so popular, of the "Three
Hours" Agony on Good Friday?

The object which this little book is intended to serve is two¬
fold. It purports in the first place, by means of an historical
introduction, and by an accurate translation of the author's

original text, to set before English readers the primitive
conception of the devotion of the Three Hours, from which,
wisely or unwisely, the modern adaptations have notably
diverged. Secondly, it aims at providing a manual for the
use of communities, or individuals, who are unable to attend
any of the churches where these meditations are publicly
preached. There must be many who would gladly associate
themselves in private with that great outpouring of
compassion and supplication which is being offered to God
all over the world by so many devout congregations and
religious communities at the same hour. This is rendered
quite possible for all by the use of Father Mesia's little
volume of meditations and instructions. Further, the practice
of this pious exercise of the Three Hours need not by any
means be confined to Good Friday alone. It is probable
indeed, as will be seen from the Historical Introduction
which follows, that the devotion had its origin in a devout
commemoration of the Passion of our Lord originally
practised by a confraternity which met for the purpose on
every Friday of the year. That confraternity was honoured
with the appropriate name of the Escuela de Cristo, the
School of Christ, and surely there is no school where the
lessons of our Divine Master may so readily be learned as in
the meditation of His dying utterances upon the Cross. It has
been well said by Cardinal Bellarmine, that the Seven Words
spoken by our Saviour in the three hours of His agony are a
compendium of all that He did and suffered during the
thirty-three years that He lived upon earth.

In referring to some old volumes of the Guardian, to trace
the spread of the 'Three Hours" service among the Anglican
churches of this country, the following remarks were met
with, in connection with the first introduction of the "Three
Hours," nearly thirty years ago, at Saint Paul's,
Knightsbridge. They seem worthy of quotation here, as an
appreciation from an Anglican point of view of a truth upon

which nearly all Christians must be agreed. Speaking of the
congregation who were present at the service, the writer
says:

Hard-headed men of business, Members of Parliament, and
many of both sexes, who are better known in the world of
fashion than in the assemblies of the sanctuary were there,
some of them impelled no doubt by nothing better than
curiosity, but the feeling of curiosity was plainly and
speedily dispelled by the awe and fervour of an unwonted
solemnity, making itself visible here and there in reddened
eyes and tear-stained cheeks. The service of the Three Hours
is becoming evidently and rapidly popular. Ought it to be
encouraged? It has its dangers unquestionably the danger,
amongst others, resulting from the tendency of all excited
feelings to evaporate in mere emotion, leaving the heart
colder and more callous than it was. But then, on the other
hand, the feelings must be roused if the appeals of religion
are to do any good. Feelings are the raw material of
character, and the system of the Church offers a thousand
opportunities for turning them to account and preventing
them from running to seed.

By the kind permission of the author of the Life of Mother
Henrietta Kerr, a set of prayers to the Five Wounds,
translated by Mother Kerr from the Italian, have been printed
at the end of this little book. Also a rough bibliography of
writers upon the Seven Words, founded mainly on a list
given in Cancellieri's Settimana Santa, has been added in an
Appendix. The prayer found in the works of Venerable Bede,
and belonging seemingly to the eighth century, which is
prefixed to this volume, has been inserted as the earliest
known attempt to number and group together the dying
utterances of our Lord upon the Cross. It will be noticed that
the order of enumeration differs slightly from that now
commonly adopted.

- Father Herbert Thurston, 5.J.

Feast of Saint Gregory the Great, 1899

Historical Introduction

There is a tiny little booklet in English, printed in London as
far back as 1806, in which is set forth, to use the words of
the title-page, “the Devotion of the Three Hours of the
Agony of Jesus Christ our Redeenner, as practised every year
on Good Friday in the Church del Giesu {sic) at Rome, from
the 18th to the 21st hour, viz., from 12 to 3 o'clock, with a
Plenary Indulgence to all who assist thereat in the above
mentioned Church, granted by his Holiness Pius VI, Anno
1789. Originally composed at Lima in Peru, in the Spanish
Language. By the Rev. F. Alphonsa {sic) Messia, S.J." Seeing
how popular the devotion of the Three Hours has become in
these later times, not only among Father Mesia's own co¬
religionists in every part of the world, but amongst
Anglicans also, it has seemed worth while to reprint this
little volume with an historical introduction, and with such
few corrections as a collation with the original Spanish
seemed to necessitate. The plan prescribed in it differs in so
many ways from the arrangement now usually followed, that
no other excuse can be needed for inviting attention to the
earlier phases of the history of this favourite Good Friday
service.

Father Alonso Mesia, who first introduced this pious custom,
was born at Pacaraos in Peru, on January 1st, 1665, his
father being at that time corregidor, the chief civil
magistrate, of the district. It is needless to dwell upon the
details of his life. At an early age he became a Jesuit, and
spent many years in the College of San Pablo, Lima, where
he filled various posts of authority. He is described as a man
of truly apostolic spirit. “His duties in the confessional," we
are told, “his daily sermon in the market-place, his frequent

visits to the prisons and hospitals, his conferences and
literary undertakings, absorbed the whole of his time,
without ever leaving him a moment to rest. In spite of the
many ties and anxieties which fell to him as Rector of the
house in which he resided, he was engaged unceasingly in
works of charity”

It was not strange that he endeared himself greatly to the
hearts of the people, so much so that when the General of
the Society in 1705 appointed him Provincial of the mission
of Quito, an uproar took place at the idea of his leaving the
city, and it was found impossible to carry the nomination
into effect. Six years later, however, he was appointed
Provincial of Peru, and, as this did not take him away
permanently from Lima, the citizens seem to have
celebrated the occasion with public rejoicings. Father Alonso
was also appointed, at various times, calificadoroi the
Inquisition, Doctor of the University of Saint Mark, etc., with
many other distinctions.

As an illustration of the authority which he enjoyed, we may
mention that the then Viceroy of Peru, the Marquis of
Castellfuerte, who is described as a man of stern and in
flexible character, took Father Mesia for his confessor, and
"paid extraordinary respect to his decisions.” The following
letter is cited by General Mendiburu in proof of this
statement. It was written to Father Mesia by the Viceroy,
from Callao, in 1725, at a time when the latter was
overwhelmed with the pressure of business.

Most Reverend Father, I forward the enclosed case {consulta)
to obtain your Reverence's opinion upon it. The matter is so
important that I desire to have a safe conscience, and to
settle everything in accordance with justice, and I was
resolved to take no step of any sort which was not guided by
so Christian a rule as is the prudent, learned, and holy

decision of your Reverence. I remain, with deep veneration
and obedience, etc., at the feet of your Reverence,

- Castellfuerte.

Father Mesia died in 1732, at the age of seventy-seven. He is
described by the editor of the most authoritative modern
work on Peruvian history as a man conspicuous for his
humility, his spirit of penance, his charity, and his
uprightness. “He rendered many services to religion, and
helped to elevate the moral tone of his countrymen,
especially showing great devotedness in assisting the
families of those who were ruined by the earthquake of
1687."

It is in connection with this last-named event that the
Devotion of the Three Hours seems to have had its origin. It
has been asserted, and the probabilities appear to confirm
the statement, that the terrible catastrophe of 1687, which
was only eclipsed by the still more disastrous visitation
which in 1746 laid the city of Lima in ruins, first suggested
to the holy Jesuit the idea of propitiating the offended
majesty of God, by some conspicuous and public act of
atonement. The earthquake of 1687 actually took place on
the 20th of October, but six months before, on the night of
the 1st of April, which that year fell in Easter week, a
premonitory warning had been given by a shock so severe,
that it awoke all the sleeping inhabitants of Lima, and
brought them out of their beds into the streets. If I am not
misinterpreting the description given in the printed
“Relations," our Father Alonso was undoubtedly one of the
preachers who bade the people take warning, and
threatened them with further chastisements if they
neglected the admonition. After this, according to the same
account, there followed a still more startling portent An
image of our Lady in a private chapel was observed, on the

feast of the Visitation (July 2nd), to shed tears and to be
bathed in moisture, in a way of which no natural explanation
could be given.

I should be sorry to commit myself to any expression of
opinion regarding the authenticity of this marvel, but there
can be no doubt that the believers in it were thoroughly
sincere, and that the phenomenon was repeatedly observed
by crowds of people between the beginning of July and the
time of the earthquake, and even afterwards. A good deal of
popular excitement seems to have resulted, and after the
awful catastrophe of October 20th, the terrified inhabitants,
fearing to trust themselves inside the churches, half of
which were in ruins, erected some temporary altars in the
great open square of the city. There the statue was solemnly
enshrined, and became the object of much popular
devotion. To recall the memory of this terrible chastisement,
an annual celebration was instituted on the anniversary of
its occurrence, which was preceded by an eight days
mission. The closing ceremony took place on the 20th of
October of each year, in the Jesuit church of San Pablo, to
which Father Mesia was attached, and it was marked both by
a General Communion and by a solemn procession, in which
the Viceroy, the Audiencia, and the Cathedral Chapter took
part. Much evidence might be produced of the fervour with
which this custom was kept up for long years afterwards, but
we may content ourselves here with quoting an acci dental
reference to it contained in a diary written after the still
more terrible earthquake of 1746. Under date October 20,
1747, the writer states:

On this day there took place in the evening the supplication
before the Holy Crucifix of Contrition (/a rogativa al Sancto
Cristo de la Contrition), and the concluding service of the
week's mission instituted by Father Francis Xavier, a former
Provincial of the Society of Jesus. This is usually conducted

by the Jesuit Fathers in the church of their College of San
Pablo, and during it they preach discourses upon suitable
subjects to crowded congregations, with great fruit to souls.
And on the same day in the morning, in memory of the
terrible destruction caused to life and property by the
earthquake of October 20th, 1687, and in commemoration
also of the sweat and tears of the miraculous image of the
Candelaria, . . . there was held in the presence of the
Viceroy, etc., the solemn celebration of the festival vowed
and endowed by the city under the title of Our Lady of the
Warning. On this festival there have been accustomed to
communicate in the church of San Pablo as many as ten,
twelve, and even fourteen thousand persons, but in this
year, 1747, both on account of the multitude of devout
persons who have died, as also on account of the large
numbers who have left the city, the Hosts consumed in
distributing Holy Communion hardly amounted to four
thousand.

Now although in the impossibility of consulting the Life of
Father Mesia, it would be dangerous to speak too positively,
there is strong reason to believe that in the Rogativa before
“the Holy Crucifix of Contrition," alluded to in the foregoing
extract, we should trace the first germ of the Devo tion of
the Three Hours, afterwards practised on Good Friday alone.
It seems clear from other sources that certain exercises of
piety were performed on Fridays by a confraternity directed
by Father Mesia, under the name of the "School of Christ," in
a chapel of the church of San Pablo, in which were venerated
both the above-mentioned statue of the Candelaria, and the
Crucifix known as the Cristo de la Contrition. The devotion
excited by, and the fruit to souls which resulted from, these
exercises were evidently very remarkable, and we can well
believe that some similar practice of piety, extending over
the space of three hours, may have been devised by Father
Mesia to mark the greatest Friday of the year, the day which

commemorates the Passion and Death of our Saviour. The
need of some special form of supplication and atonement
may very possibly have been further brought home to the
inhabitants of Lima by one of the numerous minor shocks of
earthquake which alarmed the citizens between 1687 and
1746. Be this however as it may, we shall do well to turn
now to the Preface of the tiny booklet already referred to,
which, being founded on the earliest printed copy of the
'Three Hours," may be quoted entire. No attempt has been
made to alter the writer's phraseology.

Alphonso Mesia, an apostolic man of the Society of Jesus,
was the first who introduced this devotion at his native city,
Lima. It began at mid-day, and continued till three in the
afternoon on Good Friday: and so great was the spiritual joy
and consolation felt by those who assisted him on this
occasion, that it met with general approbation, and
afterwards made a rapid progress.

At first the servant of God, accompanied by several devout
persons, practised it privately in his own church; but the
year following, so much was it thronged by a concourse of
people, anxious to assist at a devotion so properly adapted
to the day, that the pressure of the crowd obliged him to go
into the pulpit. From thence it diffused itself through nearly
all the parish churches and monasteries of religious in the
city of Lima: from thence over Peru, Chili, and Quito; and at
length transferred itself even to Carthagena, Panama,
Mexico, and other provinces of the kingdom.

But as the genius of mankind is various, no sooner had this
devotion transplanted itself into different places, among
persons who had not seen it practised at Lima, than there
appeared so great a diversity in the books of the Three
Hours, that one could scarcely believe it to be the same
devotion which had begun at Peru, the method was now

become so confused and difficult, whereas at first it had
been plain and easy. To apply a remedy to so great an
inconvenience, it was thought necessary to translate the
author's book, and give an explanation of the manner in
which it was practised by himself, in order that by printing
and publishing both, a more general uniformity might
prevail in the performance of a devotion which was so
rapidly extending itself among the faithful in other cities
and provinces.

Good Friday being therefore a day held in such high
veneration among the faithful, it were to be wished that, on
so remarkable a day, Christians would emulate with each
other in the fervent practice of the Devotion to the Three
Hours of the Agony of Jesus Christ, our ever blessed
Redeemer; the method whereof is as follows:

A crucifix, or image of Jesus crucified, being placed on the
altar, with a convenient number of lights (decorated in some
places in so solemn a manner, that the very sight alone
inspires respect and veneration), the priest, who is the
director of the function, placing himself before the altar, or
else in the pulpit, begins by making the sign of the cross;
and after having invoked the Holy Ghost, he makes a short
exhortation, in order to persuade his hearers how just and
necessary a duty it is for a Christian to accompany his
Redeemer during the Three Hours of His Agony on the Cross,
which, out of His immense charity. He suffered for our
redemption; a subject which must naturally excite the most
tender devotion. He then proceeds to explain, as well what
the Saints have said as what they have learned by
revelation, on the utility of accompanying Jesus Christ in His
agony, in order that we may become worthy to be
accompanied by Him at ours. Much may be learned on this
article from Albert the Great and Saint Bernard, from the
Lives of Saint Catharine of Sienna, Saint Gertrude, Saint M.

Magdalene de Pazzi, and many others. Afterwards, the priest
having recited with the people something adapted to the
subject, such as the Salve, or other prayers to our Blessed
Lady of Dolours, and all the assistants being seated, he
begins to read the Introduction, at the conclusion whereof all
kneel and meditate, in silence, on some point of the Passion,
whilst the choir, accompanied by the harmonious melody of
instruments, sings something analogous to it.

The priest then having read leisurely with a tender
affectionate voice the First Word, the people kneel and recite
or sing some stanzas or verses illustrative thereof. At the
end of the canticle the priest rises, and the people still
remaining on their knees, recite alternately with him ten
Paters and Aves, or any other prayer that may be found at
the end of each word] and this method is observed at the
termination of each of the Seven Words.

We must here observe, that the Director should confine
himself so strictly to time as not to fall short of, or exceed
three hours: for, as the intent of this devotion is, that it
should finish precisely at the time that Jesus Christ expired;
so the recital of it must be performed slower or faster in
proportion to the measure of the time that remains; and if he
perceives that there remains more than sufficient, he may
add a short exhortation, or such of the canticles as may be
suitable, in order to arrive just at the expiration of the Three
Hours. When this term approaches, after the seventh word,
the priest reads, with many pauses of tenderness and
devotion, the last apostrophe at the end of the book. Should
there yet remain any time, he says the salutations to the five
sacred wounds of Jesus Christ, which may be also found at
the end; but if there be no time to spare, they are omitted.

On the dial-hand's approaching the point of Three, all kneel
down, whilst the choir, with a tender voice, sings the Credo,

measured in such a manner, that when the clock strikes they
sing, Crucifixus et mortuus est, at which words the priest
rises, and with a loud and compassionate voice exclaims,
Jesus Christ is dead! our Redeemer has expired! our Father
has ceased to //Ve/Then with great affection he pronounces
an exhortation to tears of compassion, of tenderness, and of
sorrow for sin; addressing himself, alternately, to Jesus
Christ, to His most Holy Mother of Dolours, to sinners, etc.,
when all finishes with a fervent Act of Contrition.

It will be noticed from this account that the devotion, as
originally devised by Father Mesia, and as practised in Italy
in the early years of the present century, differs in more
than one respect from the plan now commonly followed.
What we are now accustomed to is a series of discourses
with musical interludes, the congregation kneeling only
during the recital of a few vocal prayers. The original
conception was a three hours meditation made by the
people themselves, upon their knees for the most part,
points being read aloud for convenience sake at suitable
intervals. The only extempore dis course seems to have
been an exhortation delivered at the beginning, with, in
some cases, a similar address at the close, after the three
hours had really been completed. Even in Spain this plan
seems early to have under-gone some slight modification.
The following description by the unfortunate Blanco White,
which belongs presumably to the first decade of this
century, will be read with interest:

The practice of continuing in meditation from twelve to
three o clock of this day the time which our Saviour is
supposed to have hung on the Cross was introduced by the
Spanish Jesuits, and partakes of the impressive character
which the members of that Order had the art to impart to
the religious practices by which they cherish the devotional
spirit of the people. The church where the three hours is

kept, is generally hung in black and made impervious to
daylight. A large crucifix is seen on the high altar, under a
black canopy, with six unbleached wax-candles, which cast
a sombre glimmering on the rest of the church. The females
of all ranks occupy, as usual, the centre of the nave,
squatting or kneeling on the matted ground, and adding to
the dismal appearance of the scene, by the colour of their
veils and dresses.

Just as the clock strikes twelve, a priest in his cloak and
cassock ascends the pulpit, and delivers a preparatory
address of his own composition. He then reads the printed
meditation on the Seven Words, or Sentences spoken by
Jesus on the Cross, allotting to each such a portion of time as
that, with the interludes of music which follow each of the
readings, the whole may not exceed three hours. The music
is generally good and appropriate, and if a sufficient band
can be collected, well repays to an amateur the
inconvenience of a crowded church, where, from the want of
seats, the male part of the congregation are obliged either
to stand or kneel.

It is, in fact, one of the best works of Haydn, composed a
short time ago for some gentlemen of Cadiz, who showed
both their taste and liberality in thus procuring this master¬
piece of harmony for the use of their country. It has been
lately published in Germany under the title of Sette Parole.

Haydn's music for the Seven Words was originally designed
as a series of short symphonies for instruments only. After
some years, however, he modified this plan, arranging the
music for a chorus, with a libretto the source of which has
been much disputed and still remains uncertain. In any case,
these words have no apparent connection with the coplas
originally composed by Father Mesia. Haydn himself has left
us a brief account of the occasion of his undertaking the

Sette Parole in the year 1785. He writes concerning it in
March, 1801:

It was about fifteen years ago, that I was asked by one of the
Canons of Cadiz to compose a piece of instrumental music
on the Seven Words of Jesus on the Cross. At that time it was
the custom every year during Lent to perform an Oratorio in
the Cathedral at Cadiz, the effect of which was greatly
heightened by the mise-en-scene. The walls, windows, and
pillars of the church were draped in black cloth, and the
religious gloom was only lightened by one large lamp
hanging in the centre. At mid-day all the doors were closed,
and the music commenced. After a fitting prelude, the
Bishop ascended the pulpit, recited one of the Seven Words,
and gave a meditation on it. When it was ended, he came
down from the pulpit and knelt before the altar. This
interlude was filled by the music. The Bishop mounted and
left the pulpit for a second time, a third time, and so on, and
on each occasion, after the close of the address, the
orchestra recommenced playing. My composition had to be
adapted to this method of execution. It was not an easy task
to produce seven Adagios in succession, each of which must
take about ten minutes to perform, without wearying the
audience; and I soon found that I could not keep rigorously
to the prescribed limits of time.

In this account it is not very clear whether the meditations
were read from a book or whether they were spoken
discourses. In Italy, at any rate, it seems that the method of
Father Mesia was strictly adhered to. None the less, the
devotion spread very rapidly there. It is mentioned by
Brancadoro, the biographer of Pius VI, that he never failed to
attend the Three Hours at the Church of the Gesu, and this
Pope granted a Plenary Indulgence, Confession and
Communion being of course presupposed, to all who
assisted at it. In 1818, according to Cancellieri, the service

was held in four or five other places in Rome beside the
Gesu, and was known everywhere throughout the world. In
England it seems to have been confined at first to a few
Jesuit churches, but in the early sixties it was taken up by
the Ritualists, and since then has become strangely popular
even with Anglicans of Evangelical views. Saint Paul's
Cathedral, London, has had a Three Hours service on Good
Friday for more than twenty years. Many of the other
Cathedrals have followed suit; and there are also, of course,
a number of the larger parish churches, besides the more
distinctly Ritualistic centres, where the devotion has long
been popular. In most of these, if I mistake not, the modern
practice is followed of preaching a series of seven or eight
little sermons, interrupted by music, but in some a space is
left free between each Word for quiet private meditation.

There is, as far as I have seen, an absolutely unanimous
agreement in attributing the origin of the Three Hours
service to Father Mesia. Neither is there room for doubt that
the received history of its development, by which it is
supposed to have spread from Peru to Spain, from Spain to
Italy, and thence throughout the Christian world, is strictly
accurate. A difficulty, however, has been raised on account
of the existence, as far back as the year 1624, of a sermon
by a Franciscan Friar, bearing the following title, Sermo
Trihorarius de Praecipuis Dominicae Passionis Mysteriis
habitus ipso die Parasceves a Fratre Nicolao Orano, Ord.
Min., Lovanii, 1624. Curiously as this title seems to
anticipate the service now familiar to us, the book stands
alone, and cannot, without further evidence, be pleaded
against the clear tradition and the contemporary records
which connect this devotion with the name of Father Mesia.
In the first place, Sermo Trihorarius, as used by a Latinist of
that age, might as easily mean a sermon about the Three
Hours as a three hours sermon. It would not, I think, have
sounded extravagant then for a preacher to entitle a similar

discourse about the Burial of our Lord, etc., Sermo Triduanus
de prazcipuis Christi Domini Mysteriis factis in Sepuichro,
where, of course, Sermo Triduanus would not mean a sermon
three days long, but a sermon about the three days.
However, even granting that the word Trihorarius refers to
the duration of the discourse, it is possible that the author
only wished to recall the fact that he did actually preach on
a particular occasion for three hours together. Long sermons
were much more in fashion then than they are now. Giacomo
Volaterrario, in his diary, printed by Muratori, relates that in
the year 1481, on Good Friday, William the Sicilian, of the
household of the Cardinal of Amalfi, delivered in the
presence of the Pope a discourse on the Passion of our Lord.
“He was a man learned in Hebrew, Greek, and Latin, and he
passed in review all the mysteries of the Passion of Jesus
Christ, confirming them by the authority and writings of the
Hebrews and the Arabs, quoting their very words in their
own language. The discourse, although it occupied the
space of two hours, nevertheless delighted every one, both
for the variety the preacher gave to it, as well as for the
sound of the Hebrew and Arabic words, which he
pronounced as though they were his own native tongue.
Everybody commended the preacher, the Pontiff and the
Cardinals among the first."

It seems clear from this account that the impressiveness of
"that blessed word Mesopotamia," has not been felt for the
first time in our day.

Still more startling must have been the sermon which Father
Evangelist Marcellino, a Franciscan Observant, preached
upon the Passion in the Duomo of Florence in 1685, lasting
three hours and a half. Cancellieri declares that in his time it
was common for Spanish preachers to go beyond two hours,
a remark which is well borne out by the satires of Father Isla,
in his Fray Gerundio.

However, what seems to me decisive in rejecting any claim
which might be advanced on behalf of Fra Nicolas Orano, is
the absence of any trace that the devotion was taken up by
others. Even by the bibliographers of his own Order, as for
instance, John a S. Antonio, his book is either over looked or
imperfectly described. The same John a S. Antonio gives an
elaborately classified list of Franciscan sermons, and the
occasions on which they were preached. In this. Fra Orano's
sermon is alluded to, but it stands absolutely alone. To all
appearance, he had no imitators even amongst his own
Order. We are Justified then, it seems to me, in refusing to
allow that Father Mesia's claim can be seriously contested
until some evidence is produced of a custom of delivering
such Three Hour sermons previously to his time.

The only other allusion I have found to any similar practice,
is a statement made by Father]. E. de Uriarte, S.J., in his
Preface to Bellarmine's Seven Words, already referred to.
There is a little book, he says, entitled, Constituciones y
Reglas para el gobierno de la Real Congregation de Indignos
Esclavos del S5. Sacramento . . . en su Oratorio publico de la
Calle del Ollvar (Constitutions and Rules for the
administration of the Royal Confraternity of the Unworthy
Slaves of the Most Holy Sacrament... In their public Oratory
of the Calle del Ollvar), in which it is asserted that, “as early
as the year 1648, another most devout exercise was
established and practised on Good Friday, which consists in
the maintaining of an uninterrupted prayer in this Oratory
from mid-day until three in the afternoon, in reverence of
those same three hours during which our Saviour Jesus
Christ hung dying upon the Cross. In order to arouse the
devotion of those present, there are read at intervals the
meditations on the Seven Words (las Meditaciones de las
Slete Palabras) which our Lord spoke at that time.” I must
confess that until better evidence is brought, I am inclined
to believe that the date 1648 has been accidentally

misprinted for 1748. The writer seems to refer to “the
meditations of the Seven Words,” as to a well-known
exercise of devotion. This is intelligible enough in 1748,
sixteen years after Father Mesia's death, but we have no
knowledge of any recognized set of meditations to which the
words could apply in 1648. Cardinal Bellarmine's are a great
deal too lengthy to have been used for such a purpose.

Finally, there is no difficulty in supposing that the same idea
may have occurred independently to two or even to many
persons. In Father Mesia's case the germ fructified and
spread. In Fra Orano's, the idea was still-born. That the
Peruvian Jesuit had been anticipated, at least in one
instance, and that more than thirteen hundred years before
his day, we now know upon unexceptionable evidence. The
account of this, which only came to light a few years since,
is found in the Gaulish lady's note-book, best known as the
Pilgrimage of Saint Silvia, where we learn the singularly
interesting fact, that in the city of Jerusalem, within the
basilica built by Constantine over the site of the Holy
Sepulchre, there was celebrated at the, end of the fourth
century a three hours service on Good Friday, closely akin in
spirit to that devised by Father Mesia. It is to be feared that
the piety of modern days cannot bear comparison with that
of Saint Silvia and her contemporaries, but the object of our
present service is identical with that of the assembly which
she describes in the following terms:

But when (on Good Friday) the sixth hour has come, the
people assemble in the court before the Cross, and there
they are packed so tightly that it is hardly possible even to
open the doors. The Bishop's chair is placed before the
Cross, and from the sixth to the ninth hour nothing is done
but read those passages of the Scripture and the Holy
Gospels which have reference to the Passion of our Saviour. .

. . And at the several lections and prayers there is such

emotion displayed and lamentation of all the people as is
wonderful to hear. For there is no one, great or small, who
does not weep on that day during those three hours, in a
way which cannot be imagined, that the Lord should have
suffered such things for us.

And thereupon when the ninth hour (three o'clock)
approaches, that passage is read from the Gospel according
to Saint John where our Lord gave up the ghost; and when
this has been read, a prayer is said and the assembly is
dismissed.

When we remember the extraordinary rigour of the Lenten
fast amongst these Eastern Christians, many of whom
passed five consecutive days in the week absolutely without
food, and all of whom seem to have abstained for periods
varying from twenty-four hours to three days, we shall better
be able to understand the cost at which this pious exercise
of compassion with the Three Hours of our Saviour's Agony
was carried out. Nearly the whole of the preceding night had
been spent by these early Christians of Jerusalem, both
young and old, in contemplation and prayer on the Mount of
Olives. In the grey of the early morning they had returned to
the city to snatch a few brief hours of slumber in their
homes, but as early as eight o clock, a.m., the exercise had
begun, as Saint Silvia informs us, of the kissing of the relic of
the True Cross. The Bishop sat, holding the sacred wood in
his hand, with the deacons around him. Each worshipper
then came up in turn, bowed down, touched the relic with
his forehead and his eyes, kissed the wood of the Cross and
the title, and then passed on. If any one would convince
himself how absolutely identical in spirit are the devotions
to the Passion now practised, say, for instance, in the “Three
Hours," or the Stations of the Cross, with those of the early
Christians in the fourth century, let him read such authentic
memorials of that age as the Pilgrimage of Saint Silvia, the

Hymns of Saint Ephraem, or the still earlier fragments of
Saint Melito of Sardis. Whatever objection may be raised
against the exercise introduced, or should we not rather say,
revived, by Father Mesia, it cannot rightly be called new¬
fangled, or even “unprimitive.”

- Herbert Thurston

On The Seven Words of Christ on The Cross

a prayer found in the works of the Venerable Bede

Blessed be the Sweet Name of Jesus Christ our Lord God, and
of the Most Sweet Virgin Mary, His Mother, now and for ever.
Amen.

Lord Jesus Christ, Son of the Living God, who while hanging
on the Cross, at Thy life's close, spake seven words, that we
might always have those holy words in remem brance, I
beseech Thee, by the virtue of those seven words, that Thou
wouldst forgive and spare me, whatever I have sinned and
misdone by the seven deadly sins, or their fruits, namely,
through pride, avarice, lust, envy, anger, gluttony, and sloth.

Lord Jesus Christ, Son of the Living God, as Thou saidest,
“Father, forgive those who crucify Me," make me for love of
Thee to forgive all who wrong me. And as Thou saidest to
Thy Mother, “Woman, behold thy Son," and to Thy disciple,
“Behold thy Mother," make Thy love and true charity unite
me to Thy Mother. And as Thou saidest to the thief, “Today
shalt thou be with Me in Paradise," make me so to live that
at the hour of death Thou mayest say to me, “Today thou
shalt be with Me in Paradise." And as Thou saidest, “Eli, Eli,
Lama Sabacthani," which is, “My God, My God, why hast
Thou forsaken Me?" make me to say in all times of sorrow
and tribulation, “O Lord, my Father, have mercy on me a

sinner, rule me, my King and my God, who hast redeemed
me with Thine own Blood.” And as Thou saidest, ”1 thirst,”
that is, for the salvation of the Holy Souls, who were in
Limbo expecting Thy coming, make me always to thirst to
love Thee, the fountain of living water, the fountain of
eternal light, and to desire Thee with my whole heart. And as
Thou saidest, "Father, into Thy hands I commend My Spirit,”
make me in my last hour, to be able to say fully and freely,
"Father, into Thy hands I commend my spirit. Receive me
coming to Thee, because Thou hast now set a certain time to
my life.” And as Thou saidest, "It is finished,” which signifies
that the sorrows Thou didst bear for us, miserable sinners,
are now ended, make me deserve, when my soul goes
hence, to hear that most sweet word of Thine, "Come, My
beloved soul, for now have I resolved to make an end of thy
pains; come, and with Me, and with My saints and elect,
enter into My Kingdom, to feast, and rejoice, and dwell
therein for ever and evermore.” Amen.

Beginning

The Exercise begins with the recitation of the Veni Creator
Spiritus.

Come, Holy Ghost, Creator, come
From Thy bright heavenly throne:

Come, take possession of our souls.

And make them all Thy own.

Thou who art called the Paraclete,

Best gift of God above.

The Living Spring, the Living Fire,

Sweet Unction and True Love.

Thou who art seven-fold in Thy grace.

Finger of God's right hand;

His promise teaching little ones
To speak and understand;

Oh, guide our minds with Thy blest light,

With love our hearts inflame;

And with Thy strength which ne'er decays.

Confirm our mortal frame.

Far from us drive our deadly foe;

True peace unto us bring;

And through all perils lead us safe
Beneath Thy sacred wing.

Through Thee may we the Father know
Through Thee the Eternal Son,

And Thee, the Spirit of them both.

Thrice-blessed Three in One.

All glory to the Father be.

With His co-equal Son;

The same to Thee, great Paraclete,

Whilst endless ages run. Amen.

Then is sung the INVITATION in the following words:

For His faithless people, Jesus, the gentle Lamb, is about to
die, nailed to the rood on Calvary. Whoever would show
himself a loyal follower, let him not lose these gracious
moments, but let him draw near to listen to His dying words.

Preliminary Instruction

As faithful Christians who love our Saviour Jesus, and who
have been bought and redeemed, at the price of His most
precious Blood, Death, and Passion, from the slavery of sin
and the devil, we ought to contemplate, with the greatest
attention and reverence, the anguish and torments which

our beloved Redeemer suffered on the Cross during the
three hours of His agony - torments so excessively cruel
that, according to Saint Bernard, no human understanding
could comprehend or created tongue express them.

From the sole of our Saviour's foot to the crown of His head
no part remained whole. Consider Him well, O my soul, one
huge wound from head to foot: His shoulders and His whole
body torn by whips and scourges - His breast weakened by
blows - His head horribly pierced by thorns - the hair of His
beard torn off from the flesh - His face covered with
contusions from the blows - His veins emptied of their blood
- His mouth parched with thirst - His tongue tormented with
bitterness from the gall and vinegar - His feet and hands
pierced with great nails, whilst the wounds they have made
are gradually lengthened by the weight of His body - His
heart afflicted, and His soul ready to depart, overwhelmed
with insupportable sorrow and anguish. And yet in truth it
was not this which most afflicted Him - it was His own will
that delivered Him up to the torments of the Cross. What
pierced His Heart most during His agony was the knowledge
He had of our sins, and of the small return we should make
for so much love. It was our ingratitude that caused Him to
feel the agony of death. Ah! who can reflect on it without
horror? Where is he who will not deplore the evil of sin from
the bottom of his heart, since it is sin alone that has caused
our beloved Redeemer to suffer such a mortal agony?

During these three long hours of terrible torment, in which
the waters of bitterness could never quench the flame of His
charity. He offered His Life and His Blood as a sacrifice to His
Eternal Father for our happiness. During these three hours,
although with our eyes we do not see Him, He had us
incessantly present to His mind, to offer Himself for each
individual of us, as if each had been the only creature in the
world, and the sole object of His love. During these three

hours He saw the least of our sins with all its circumstances
as clearly as He does at the moment we commit them, being
so deeply penetrated with grief at the sight, that out of com
passion He offered His most precious Blood in satisfaction for
them. During these three hours He wrested the handwriting
that was against us out of the hands of the devil, the prince
of this world, nailed it to the Cross, and effaced it with His
Blood. During these three hours, at the price of His bitter
agony. He purchased from His Eternal Father all the
treasures His Bounty had to give, viz., all the good thoughts,
holy inspirations, and Divine helps, with which we have
been favoured. O blessed mindfulness of our most sweet
Redeemer! O the boon of those three golden hours
employed for our deliverance from guilt, during which we
were present not only to the memory of our loving Saviour
on Mount Calvary, but near to His Sacred Heart burning with
love and infinite charity. O Christian souls! how can we repay
what we owe our most sweet Jesus, unless, during these
three hours, we try to prove in turn our own great love for
Him?

Let us, therefore, address ourselves to the Eternal Father, our
God and our Judge. Inspired with confidence by the agony of
Jesus our Redeemer, let us say to Him, in all humility and
affection of our hearts: O Eternal Father! supreme Judge and
Lord of our souls, whose justice is incomprehensible! since
Thou hast ordained that Thy most innocent Son should bear
the burden of our immense debts, look down, we beseech
Thee, upon His excruciating agony and sufferings which He
is enduring during these three hours on account of our
crimes. Deign to accept the ransom so worthy of Thy
Majesty, which He offers Thee of His Blood, in order that Thy
justice may be appeased. Let Thine indignation cease, O
Lord, and since Thou art now abundantly satisfied, grant
that we, being freed from our debts by the three hours
agony which Thy Son Jesus suffered through His immense

love for us, may deserve to obtain what He asks in our name,
viz., the pardon of our sins, and the powerful assistance of
Thy grace, now, and at the hour of our death.

Here all kneel down to meditate on what has been read;
during which time some appropriate music may be played or
sung, together with the following verses:

Come to Calvary, Christian souls, for our sweet Jesus from
the Altar of the Cross wishes to speak to your souls today.

When they are seated again the priest reads aloud the First
Word.

The First Word - Uttered by our Saviour on the
Cross

Father, forgive them, for they know not what they do.

Behold our Heavenly Master sitting exalted in His doctor's
chair, the gibbet of the Cross. Hitherto He has kept profound
silence, and now He opens His Divine lips to teach the world
in seven words the most sublime doctrine of His love.

Be attentive, O my soul! - animate all thy powers: - it is God
Himself who teaches thee: He will demand a strict account
of these seven lessons. O Jesus, full of love for us! O Divine
Master! speak - speak, O Lord, Thy children hear Thee.

All nature is disturbed at beholding the sufferings of its
Creator. The earth is covered with a thick darkness; an
earthquake rends the rocks asunder, and bursts open the
graves; the angels are horror-stricken in beholding their Lord
in such cruel torments; the devils are raging with anger,
because the chastisement which men deserve for their sins
is not immediately inflicted on them, as it was upon

themselves. We might imagine that all nature, irritated
against sinners, demanded justice and vengeance of the
Eternal Father: Usquequo, Domine, sanctus et vents, non
vindicas sanguinem Filii tui! How long, O Lord, just and holy,
wilt Thou delay to wreak Thy vengeance upon sinners for the
Blood of Thy innocent Son, and for all the injuries committed
against Him? We might imagine that at the moment this cry
made itself heard. Divine Justice was about to discharge the
thunders of its anger to avenge itself on criminal mankind.

But the Redeemer of the world, displaying His infinite
charity, raises His nearly sightless eyes to His Eternal Father,
testifying His obedience, and says: My Father and nny Lord,
restrain the arm of Thy justice. I conjure Thee by this Cross
upon which I die, by the Biood I shed without ceasing, I
entreat, I demand of Thee to pardon sinners the crimes
which have piaced Me on this Cross.

Father I forgive them, they know not what they do.

O sinful soul! hearken attentively to this first word. Listen to
Jesus, as He calls upon His Father who was your Father also
from all eternity. Behold the greatness of your origin; you are
no less than the child of an Eternal God. O Eternal Father!
can I then call Thee my Father, I, who am so ungrateful and
guilty a child? What strange blindness has separated me
from Thee? What an unaccountable folly to despise Thy
caresses and Thy grace for the vile love of creatures? Into
what a miserable state have my sins brought me? Whither
do my passions lead me? What a wretched condition I find
myself in when I offend Thee. O most affectionate Father! I
am miserable in my sins; to whom shall I turn my eyes? I will
turn them towards Thee, O Father of Mercy. But how can so
ungrateful a sinner presume to return and appear in the
presence of a Father whom he has so grievously offended?
Yes, return, O afflicted soul! return - for God is always your

Father. I will return; but, miserable wretch as I am, my
courage fails me on account of my iniquities: my crimes are
without number, and I fear lest those looks of love should be
converted into looks of anger: it is better to die than
approach Him. Go, I say, repenting soul, go for He is your
Father; and this Jesus, whom your sins have crucified, is your
Brother: it is He who presents you to His Father; it is He who
beseeches Him to pardon you, and offers His Blood for your
sins. O Jesus, O loving Brother, give me those blessed feet
that I may kiss them with my lips, and bathe them with my
tears. What! is it Thou who askest pardon for my crimes?
and is it possible I do not die of love for Thee? Wretch that I
am how great is the hardness of my heart. Go then with
confidence, O repenting soul. Go, sinner, and obtain pardon.
Behold, Heaven, moved with pity, interests itself in your
behalf. Your most merciful and compassionate Saviour prays
thus to His Eternal Father for you: O Father, behold at Thy
feet these miserable sinners! remember not, O Lord, that
they have crucified Me, but rather that I die for them:
instead of their sins, remember My love: not their
ingratitude, but the Blood that I have shed. Look not upon
their sins, but upon the life I offer for them on this Cross.

Father! forgive them, they know not what they do.

O infinite charity of our gracious Saviour, the flames of
which the cruel waters of tribulation could never extinguish!
O what sublime doctrine has He not taught us in this first
word! Hearken, O my soul, how He excuses those who
crucified Him how He pardons His most cruel enemies, and
in them all sinners who have offended Him, and who by their
offenses have nailed Him to the Cross. Father! forgive them,
they know not what they do. Learn, O my soul, from the
example of Jesus, never to exaggerate the faults of others, or
to resent the affronts you may receive. Learn to excuse the
offenses of your neighbour, even though he should be your

enemy; never put an unfavourable interpretation on his
actions, but attribute his errors to ignorance, inadvertency,
zeal, or any other cause, rather than an evil intention. O
what a terrible burden is laid on revengeful souls by this
word of our Lord! He beseeches His Eternal Father to pardon
the many criminal words and actions wherewith you insult
and crucify Him, and yet you nourish rancour in your heart,
and refuse to pardon a trivial word, or slight affront, for His
sake. O unaccountable obstinacy! What feeling of
Christianity can remain in the soul of him who has no
compassion for his enemy? If you care only for those who
flatter you, and you hate those who offend you, what
difference is there between you and a heathen? Why then
do you call yourself a Christian? Reflect seriously on this
truth, and be assured that Jesus Christ will treat you in the
same manner He will refuse to you what you deny to your
brother. If you refuse to speak to him, or to look at him; if
you refuse to offer him your hand in the same manner shall
you to a certainty be treated by your Lord. You will hear no
consoling word from His lips, nor will He vouchsafe to cast
upon you one glance of compassion. Forgive then, O
Christian, if you would be forgiven by Jesus.

O Eternal Father, since Thou wilt pardon the innumerable
sins I have committed against Thy Divine Majesty, I do
forgive all my enemies, not only once, but a thousand times
for love of Thy most holy Son. Pardon me, O Lord, I knew not
what I did when I offended Thee; and if, on account of my
ingratitude, I do not deserve to be heard. Thy most precious
Son has merited forgiveness in my stead. Through His Blood
and agony I therefore crave Thy pardon; forgive me. Lord, I
knew not what I did.

Mercy! O God of pity! for the sake of Thy beloved Son Jesus.

Here all knee! down and meditate on the First Word of Jesus
on the Cross. In the meantime the following words may be
sung, or some other music played.

I confess, O Jesus, that I was once Thy enemy but intercede
for me and I shall surely obtain pardon. When I was wayward
I offended Thee, but I knew not what I did. Sweetest Jesus of
my soul, pray to Thy Father for me.

In thanksgiving for the pardon our Lord asked for us, recite
five times, or oftener, what follows:

Be Thou praised and blessed for ever, O crucified Lord, for
the pardon of our sins which Thou hast obtained for us.

Make the following Acts:

I believe in God: - I hope in God: - I love God above all
things: - I am grieved for having offended Him, because He
is the Almighty and all-gracious God. I firmly purpose not to
offend Him any more.

O Mary! admirable Mother! the Advocate of sinners, obtain
for me, I beseech thee, through Jesus crucified, the pardon of
my sins, and grace never more to offend Him.

The Second Word - Addressed by our Lord to
the Good Thief

This day shalt thou be with me In paradise.

Consider, O devout soul, Jesus between two sinners; one
repentant, the other hardened; one yielding to grace, the
other defiant; one saving his soul, the other losing it.

O profound mystery of predestination! O deplorable
heedlessness of mankind! My soul, who hearest the

difference between these two inscrutable destinies, examine
thyself well: observe by the state of thy conscience, on
which side thou art: wilt thou save thyself with the good
thief, or damn thyself with the bad one? How many are there
here present who will be companions with the bad thief in
Hell? O dreadful and appalling thought! O man, how
happens it that thou livest so negligently; or that thou, O
woman, art so indifferent, in a matter so doubtful and
uncertain? Which of the thieves do you envy most; the
wicked rebellious thief, or the penitent and humble one? If
the latter, why do you not imitate his humility? why do you
remain on the cross of your vices with so much obstinacy? A
sinner, and proud! Depart from me, thou bad thief. A sinner,
but a humble one: Ah! there is mercy for thee. As the bad
thief revolts against Jesus, denies and insults Him, as if He
had unjustly made Himself God, so all blasphemers
aggravate their awful sin of blasphemy by insult and
contempt. Not so the good thief: enlightened by the Divine
light of Jesus, he acknowledges Him for his God, and adores
Him. O my God, how potent is Thy light! Who can steel
himself against Thy appeal? Christians, render not useless
those tender invitations of thy Saviour. Open your hearts to
them, and let them sink deep. The happy thief turns towards
Jesus, and with a plaintive voice says. Lord, / place my whole
trust In Thee: In Thee alone I hope: O Lord, my God and my
Redeemer, remember me when Thou comest Into Thy
Kingdom. O blessed sinner! Who told thee, criminal, that
this crucified Man is thy God and thy Redeemer? Stand
confounded, ye judges, with shame and confusion, to hear a
thief confess Jesus Christ on the Cross, whilst you so
obstinately deny Him notwithstanding all His miracles. How
many Christians there are who confess Him with their lips,
whilst they deny Him by their works! What sort of a
confession of Christ dost thou make, O man, that art the
victim of thy passions, or thou, woman, lost to shame and
modesty? So far from being firm in your confession unto

death like the good thief, you have scarcely made it before
you fall back into your vices and iniquities. What sort of a
confession is this? Does your conduct resemble that of the
good or the bad thief? of the penitent or the reprobate?

No sooner had Jesus Christ heard the voice of the thief, who
acknowledged Him for his Lord, imploring pardon for the
past, than He instantly granted his request, absolved him
from his sins, and remitted all the punishment he had
merited. This day, said He, thou shalt be with Me in Paradise.
Yes, this day this Friday of My sorrows. O great day! is there
any one here present who will not make profit of this hour?

O happy sinner! blessed penitent! you find your self by the
side of your Redeemer on this great day, when He holds the
key of Heaven in His hand, and throws the door of salvation
open to all poor sinners. Today, Christians, there remain no
more days of sorrow for man; Jesus has taken them all upon
Himself. Today pain is at an end, for Jesus has drained the
chalice of pain to the dregs. Today there is no more danger
of Hell for those who repent, since Jesus by His torments has
taken Hell for His own portion. Today, Paradise is opened to
repenting sinners. Today all is mercy all is glory. Come then,
O sinners! however enormous your crimes may be, come and
enjoy this propitious time; it will cost you little only a word
of sorrow, a look, or a sigh from a penitent heart. Is it
possible that on such a day as this, you can remain
obdurate? O most merciful Jesus! at what other time can I
find Thee more liberal, more generous, or more ready to
bestow Thy manifold gifts. O most lovable Heart,
overwhelmed with love and solicitude for the salvation of
sinners, communicate Thy pity to the world; inflame all
hearts with the fire of Thy love, in order that the whole
universe may be converted to Thee. Behold, O great God!
how Hell is filling every day, not only with Jews, Heretics and
Infidels, but even with Christians. What a heartrending
thought! even this very day, O my Saviour, how many souls

will be lost! What a dreadful thought, that Thy Blood should
be shed for so many souls in vain. Have pity, O Lord, have
pity on Christians. Look favourably on Thy flock. Suffer not
the devil to boast of so many triumphs. Let all be saved this
day, on which Thou so liberally offerest pardon to all. Let all
be saved, O Lord! and, repenting with the good thief, may
we all confess Thee to be our God and our Redeemer. May
we all sincerely deplore our past sins; may we firmly purpose
to amend our lives, and make a sincere confession of our
wrong-doing. For this end, O Lord, grant us a sincere sorrow,
that today Thou mayest remember us in Thy Kingdom.

Here all kneel down and meditate on what has been read,
while the following words are sung:

Reverently, O Jesus, the Good Thief implores Thy mercies. I
likewise beseech Thee par don of my iniquities. If to the
repentant thief. Thou promisest a reward in Heaven, may I
not also, my Saviour, hope confidently for the same.

Then repeat five times the prayer of the Good Thief.

Have pity on me, O Lord, and in Thy mercy remember me
when Thou comest into Thy Heavenly Kingdom.

Then,

I believe in God: - I hope in God: - I love God above all
things: - I am grieved for having offended Him, because He
is the Almighty and all-gracious God. I firmly purpose not to
offend Him any more.

O Mary! admirable Mother! the Advocate of sinners, obtain
for me, I beseech thee, through Jesus crucified, the pardon of
my sins, and grace never more to offend Him.

The Third Word - Addressed by our Lord to His
most Holy Mother

Woman, behold thy son: son, behold thy mother.

Our Lord, from the height of His Cross, is looking down upon
His blessed Mother, whose heart is sunk in an abyss of
anguish, and yet He opens before her a new abyss of
anguish by giving her all mankind to be her children in the
person of Saint John.

O most afflicted Mother! what a piercing sword must it not
be, that thus so deeply wounds thy tender heart? Thy Son
Jesus commends all sinners to thee, that thou may receive
them for thy children in His place. O heartrending exchange!
thou lose thy most amiable Son Jesus, and in His stead
receive sinners, nay, even such perverse and obstinate
sinners, as have repeatedly crucified Him by their sins. O
most sorrowful Lady, what a torment to thy tender heart,
already deeply wounded without this new stab. What! so
ungrateful a wretch committed to thy care! so grievous a
sinner to be adopted for thy child! O infinite charity of our
Saviour towards sinners, in confiding them to His own
blessed Mother to be their Mother also. O incomparable
mercy of the compassionate Mother of Jesus! who, full of
love and gentleness, presses the whole world to her bosom,
with all tender solicitude and maternal affection. O Refuge
of Sinners, how shall we express our gratitude for so great,
so heroic an act, by which thou hast vouchsafed to accept us
for thy children? By what obedience, by what services, can
we render ourselves worthy of so great a favour? O happy
sinners! reflect with joy on the eminent dignity of Mary, your
Mother. Mary, who is the Mother of God: a Mother, full of
grace; a Mother, the mirror of sanctity and purity, and this
Mother your Mother also. Alas! what a contrast between so
holy a Mother and such perverse children: between a Mother

so pure and children so corrupt. O great Queen of Heaven,
take us now under thy protection, and make us children
worthy of thee. Where is the Christian, who with the greatest
submission and confidence ought not to acknowledge thee
for his Mother. Hell trembled at hearing the words of Jesus:
the devils raged with envy. Hearken, O man! listen, O Hell!
Mary is the Mother of sinners, the Mother of the just, the
Mother of all. O blessed Lady, I kiss thy sacred feet a
thousand times, and exclaim with a voice that I wish might
echo through heaven and earth. However unworthy / am to
be called the child of Mary, yet, O great Queen, obtain that I
may one day behold thee, and love thy Son Jesus, as much.
If possible, as thou thyself lovest Him. O devout souls, look
up to Jesus who gives you to His Mother's care, and, in her,
bestows on you all the riches of His mercy, which you will
never obtain without the intercession of Mary. Through her
we obtain pardon from her Son, together with all His
precious graces. O Jesus, inexhaustible fountain of love and
generosity, what a boundless love must have been Thine to
love us with so much tenderness. Since Jesus, O my soul, has
said to thee, Ecce Mater, Behold thy Motheh. surely thou art
bound to contemplate her, to meditate on her graces with all
thy powers and faculties. Consider her well, O my soul, lift
up thine eyes, raise thy whole heart to her; for she also says
to thee, Ecce Mater. I am your Mother, consider me as such.
Behold her oppressed with grief on account of your sins.
Sympathize with her in the sorrow she feels for you. She
prays for you: she implores mercy and pardon for you.
Beseech her by her sorrows to look upon you as her child,
and to obtain for you all necessary help, now, and at the
awful hour of death. O Mother of God, prove thyself my
Mother also. Ah! turn those merciful eyes of thine upon me,
beloved Mother. Remember the inexpressible anguish which
we cost thee at the foot of the Cross. Let not the excessive
grief thou didst then suffer be all in vain. May thy sorrows
and thy holy patronage prove a powerful assistance to me in

my last agony. Today, O amiable Mother! on this day I would
fain show myself thy child, even were I to lay down my life in
love and sorrow at the foot of the Cross here. Welcome, O
happy death! Would that I might die at the feet of Mary my
Mother, and at the feet of Jesus so full of love for me.

Here all kneel and meditate, etc.

Jesus in His last moments gives us today to His Virgin
Mother. O Mary, who can understand what thou then must
have suffered? accept me for thy child and be to me a
Mother, as I now promise thee loyal obedience.

In thanksgiving to Jesus for having given us Mary for our
Mother, let us recite five times the following prayer:

Most sweet Jesus, we return Thee infinite thanks for having
given Thy blessed Mother, Mary, to be our Mother also.

Afterwards address yourself to her:

O sorrowful Mary, our Mother, pray for thy sinful children
now, and at the hour of our death.

Then,

I believe in God: - I hope in God: - I love God above all
things: - I am grieved for having offended Him, because He
is the Almighty and all-gracious God. I firmly purpose not to
offend Him any more.

O Mary! admirable Mother! the Advocate of sinners, obtain
for me, I beseech thee, through Jesus crucified, the pardon of
my sins, and grace never more to offend Him.

The Fourth Word - Uttered by our Lord on the
Cross

My God! My God! Why hast Thou forsaken me?

After our Saviour had fulfilled in every point all that
belonged to the office of Redeemer of the world, after He
had besought pardon for sinners, and chosen Mary His own
Mother for the Mother of us all. He began to feel in the
interior of His holy Soul, the greatest pains and desolations,
even the agony and pangs of death. Weakened as He was,
and exhausted by loss of blood, the ingratitude of mankind
took strong possession of His mind. He saw, on the one
hand, the crimes of the wicked, together with the
pusillanimity of the good; and, on the other, the infinite love
of His Father to man. His favourite creature; the stubborn
obstinacy of infidels; the forgetfulness of His mercies; the
contempt of His holy Passion, the number of souls who
would be lost eternally, and the little profit mankind would
derive from all His sufferings. He saw, moreover, the sorrows
of His Holy Mother, the timidity of His disconsolate disciples,
and the cruel persecutions which His immaculate Spouse,
the Holy Catholic Church, would hereafter undergo. To all
these afflicting thoughts were added His bodily pains and
torments. His sacred Head pierced with thorns, the sharp
points entering His temples; His merciful eyes half-closed by
blood and dust; His shoulders lacerated by stripes. His chest
oppressed, and His feet and hands transpierced by heavy
nails. In truth, O my Saviour, Thy sorrows are as infinite as
Thy patience! In this state He prays to His Heavenly Father
for the salvation of the whole world; but foreseeing that His
Passion and Death would avail nothing to an infinite number
of men, who, through their own fault, would lose their souls
for ever. He entered upon His agony, and the depth of His
sorrow increased every moment as He realized more and
more that His Heavenly Father allowed Him to suffer without
any consolation. Finding Himself thus abandoned, even by
His Father, and sinking under the load of sins which crushed
Him with their weight. He at length fell into so great, so

sensible, so bitter a dereliction, and so cruel an anguish of
soul, that He could not refrain from expostulating with His
Eternal Father in these terms of reproach: My God! My God I
why hast Thou forsaken Me? O most lovable Saviour, the
cause of Thy desolation was none other than my sins.
Contemplate then, O my erring soul, the terrible dereliction
which the Son of God suffered on account of thy willfulness.
Tremble lest God should abandon thee also, and being
abandoned by Him, whither canst thou fly for refuge? Why,
O my soul, art thou so perverse? Ut quid dereliquisti me?
Why hast Thou forsaken me? Ah! why? Answer thy Saviour,
who asks thee as He hangs in agony on His Cross: Why wilt
thou lose thy soul? why wilt thou render the Blood I have
shed for thy redemption of no avail? Ah! why? For things
that are in them selves so vile? for a moment of degrading
pleasure, a fleeting interest which fades into thin air, and
vanishes in disappointment? Ut quid? answer Him then. O
my soul! melt into tears and sorrow. O my Jesus! Ut quid?
Why do I persist in wrecking my soul, when I behold Thee
nailed to the Cross in order to save it? shall 1 damn myself
whilst Thou art shedding Thy Precious Blood for me? shall I
so shamefully abuse Thy mercy? No, my Saviour, it shall
never be. My tears bespeak my sorrow and repentance:
abandon me not, O my Jesus, I beseech Thee by Thy holy
dereliction.

Here all kneel and meditate, etc.

The beloved Son of God sees Himself abandoned by His
Eternal Father. Ah! cursed be my sins that were the cause of
this. Whoever wishes to console Jesus in His terrible sorrow,
let him sincerely say: My God, forgive me, I wish to sin no
more.

That our Lord may never abandon us, recite five times what
follows:

Most sweet Jesus! by Thy most holy dereliction, abandon us
not, neither during our lives, nor at our death.

Then to our Lady:

Mary, Mother of grace. Mother of mercy, protect us now and
at the hour of our death.

Then,

I believe in God: - I hope in God: - I love God above all
things: - I am grieved for having offended Him, because He
is the Almighty and all-gracious God. I firmly purpose not to
offend Him any more.

O Mary! admirable Mother! the Advocate of sinners, obtain
for me, I beseech thee, through Jesus crucified, the pardon of
my sins, and grace never more to offend Him.

The Fifth Word - Uttered by our Lord on the
Cross

/ thirst.

Can any one fail to understand the causes which aggravated
the thirst of our most sweet Saviour in that hour of anguish?
His tongue, the instrument of so many marvels, cleaved to
the roof of His mouth; His loving lips were parched by the
bitterness of His tortures; the moisture of His body had been
drained from Him through all His wounds and through His
sweat of blood. Indescribable, therefore, was the thirst which
tormented Him with ever-increasing agony; until at last, in
hoarse but plaintive tones. He uttered the word, / thirst O
most sweet Lord, what kind of thirst is it that torments Thee?
what else but an insatiable thirst for our salvation; a thirst
far greater than the bodily thirst which Thou endurest, an

ardent and inflamed thirst for the salvation of souls; a thirst
which can only be quenched by the tears of converted
sinners. As if He had said: In the midst of the torment and
agony in which you now behold Me, there remains no other
consolation for me but the sighs and tears of penitent souls.
Weep then, O lovers of Jesus! lament and bewail your sins.

He thirsts! He hangs in His death agony! oh, ye fountains,
streams, and rivers, give tears to my eyes to enable me to
assuage the thirst of my agonizing Saviour. Ah! who is he,
who will not henceforth shudder at the very thought of
committing one mortal sin which occasions so much pain to
our suffering Lord? He thirsts for the salvation of souls, for
the extermination of sin. / thirst O my Saviour, who will give
Thee refreshment? who will bring back a wandering sheep to
Thee? I will, O Lord. Since the thirst that torments Thee is a
thirst for souls, I will seek for sinners; I will endeavour to
lead them home. I will teach Thy ways to the weak and
ignorant; I will exhort sinners both by word and example;
that many may be converted to Thee. / thirst O my Saviour,
from whence proceeds this thirst? From a still more
vehement degree of love. Remember, O Lord, that Thou wilt
have legions of Virgins, Martyrs, and Confessors, who will die
for most fervent love of Thee. Mary, Thy Mother, dies for love
of Thee; Thy dear Magdalen, Thy spouses Catharine, Teresa,
Ludgarde, and innumerable others, die also for love of Thee.
Sitio - I thirst. Love never says, it is enough. O Christians! we
must die with Jesus, who bears so ardent a thirst for our
salvation: we must die to the world, which bears so little
love towards Him. Sitio - I thirst, that the whole world should
be converted! O my God, Thy Apostles will convert whole
kingdoms and millions of souls to Thee. I thirst I desire still
more. The great Saint Dominic, Saint Francis, and many
other zealous Saints, O Lord, will win souls to Thee by their
miracles and preaching, even from the remotest parts of the
earth. Sitio - I thirst. The renowned Saint Ignatius and his
Society, will bring back to Thee numbers of heretics, infidels.

and sinners; and his sons will carry the fire of Thy love into
distant nations; and the illustrious Xavier will convert a new
world to Thee. Sitio - I thirst for still more. O obdurate
sinners! reflect on the vehement thirst which your adorable
Redeemer feels for your salvation, and the little anxiety it
causes you. Is it possible that you can still thirst after the
riches, vanities, and pleasures of the world, which cause you
to run on so rapidly to your destruction? Oh, sin no more,
since you behold Jesus so ardently desirous of your
salvation. Let your tears now wash away the stains of your
sin; to what other purpose would you reserve them? Bewail
them then with your tears, and you will thus quench His
thirst. O my Saviour, who can quench it, since love never
says. It is enough. Be Thou Thyself, then, the assuager of
Thy thirst in communicating to us an ardent desire rather to
suffer death than offend Thee. Let us die then, O Christian
souls, of love, and endeavour to lessen the thirst of Jesus
with the tears of repentance, sorrow, and contrition.

Here all kneel and meditate, etc.

Jesus Christ says He is thirsty, and if thou wishest, O
Christian soul, to assuage the thirst which is consuming Him,
give Him some of thy tears to comfort Him. The gall which
the Centurion offers Him He will not drink of; how then canst
thou expect our Saviour to drink the bitterness of thy sins?

Here, to alleviate the thirst of Jesus, give Him your heart,
saying five times:

My most sweet Jesus feels the pain of thirst: I give Him my
heart.

Then,

I believe in God: - I hope in God: - I love God above all
things: - I am grieved for having offended Him, because He

is the Almighty and all-gracious God. I firmly purpose not to
offend Him any more.

O Mary! admirable Mother! the Advocate of sinners, obtain
for me, I beseech thee, through Jesus crucified, the pardon of
my sins, and grace never more to offend Him.

The Sixth Word - Uttered by our Lord on the
Cross

It is consummated.

The prophecies of the Old Testament, and the sovereign
decrees of God, are now accomplished: the immense debt of
sinners is cancelled; the just have obtained salvation at a
price proportionate to its value; a covenant is concluded
between God and man; the tyranny of the devil is
overthrown; the triumph of glory begins. And now our
adorable Saviour, after having terminated His mission as
Redeemer of the world, has reached the extremity of His
agony; He is now at the gates of death, and offers His sweet
life for sinners. Enter, O my soul! enter into His blessed
Heart, and from thence behold all the prayers which will be
made to His Eternal Father, even to the end of the world. He
accepts them, makes them His own; it is through His Passion
and Death that all these prayers have received that
favourable answer which is already given; all the sovereign
decrees which regard this world as long as it shall endure,
are here determined; it is owing to His Death that all the
vacant thrones in Heaven will one day be re-filled.

Consider that this Sovereign Lord, by His omniscience, now
beholds all your temptations and combats: He foresees your
secret falls, your hidden thoughts, all the events of your life,
and the many dangers to which you will be exposed of
losing your soul. Consider how He applies the merits of His

Death and Passion to your soul, as if you alone were the only
object of His love. Return Him thanks for what He has
suffered in particular for you. And now Jesus, resolving on
the accomplishment of His sublime designs, paused, as it
were, to consider whether anything more remained to be
done or suffered for sinners. Quid ultra debui facers et non
fed? what more could I do for sinners than I have done? what
yet remains for Me to do? Nothing, O Redeemer of my soul,
nothing remains. Thou hast exhausted all Thy charity, and
Thou hast done all that Thou couldst do or suffer for our
sakes.

So then our Blessed Saviour, considering that nothing
further remained for Him to do, either in obedience to the
will of His Father, or in reparation for the sins of the world,
raising His voice cried out, Consummatum est, It is
consummated. His Eternal Father grants Him now the
salvation of those great sinners, whose penitential lives and
heroic deeds are recorded in ecclesiastical history and in the
Lives of the Saints. It is at this moment that He bequeaths
power to His apostles, fortitude to martyrs, purity to virgins,
and courage to confessors and penitents. It is now that He
beholds the field of His Church enriched by a plenteous
harvest of the just: His temples erected. His religion
established, idols over turned, and the glorious standard of
His Cross triumphantly displayed throughout the world. This
is the hour when He looks out upon the vast multitudes of
souls, even among the most barbarous nations, who will be
enlightened by His Cross and obtain salvation. Nothing more
could be done which has been left undone. All Is
consummated. Oh, mayest Thou be for ever praised, blessed
Redeemer of my soul, for Thy immense love and charity
towards sinful man. Oh! let me make Thee some return for
all that Thou hast accomplished. Grant, O Lord, through the
effusion of Thy most Precious Blood, that I too may one day
say with the most sincere compunction. It Is consummated. I

have ceased to offend Thee; my scandals and my iniquities
are at an end, Consummatum est for love of Thee my
criminal course of life is for ever terminated.

Consider, O Christians, what passes at this moment in the
Heart of Jesus Christ: Oh, what fire! what love! what
tenderness! Behold, now is the time you may obtain all the
graces of Divine love, now, when Jesus tells you, it is
consummated, all is accomplished, nothing more remains for
me to do. Whither do my affections carry me? already has
the fire seized my heart: the love of Jesus burns within me: O
inexpressible joy! Ah! ye stony hearts! come, approach to
the Heart of Jesus. O ye tepid hearts! O obdurate sinners! aii
is consummated: the fire of Divine charity has attained its
greatest intensity in the Heart of Jesus; cast yourselves into
it; oh, may it inflame you still more and more with His love.
Amen. O my Saviour! may my heart be broken with sorrow,
and inflamed with Thy love.

Here all kneel and meditate, etc.

With a broken, exhausted voice, our Saviour tells us that His
Passion has paid the price of sin. Jesus is about to breathe
His last and expire; where is the Christian soul who would
not die of sorrow?

In thanksgiving for the work of our Redemption, recite five
times the following Act:

I thank Thee, O Lord, from the bottom of my heart, for
having accomplished the great work of our redemption.
Grant, O my Saviour, that it may avail to my salvation.

Then,

I believe in God: - I hope in God: - I love God above all
things: - I am grieved for having offended Him, because He

is the Almighty and all-gracious God. I firmly purpose not to
offend Him any more.

O Mary! admirable Mother! the Advocate of sinners, obtain
for me, I beseech thee, through Jesus crucified, the pardon of
my sins, and grace never more to offend Him.

The Seventh Word - Uttered by our Saviour on
the Cross

Father, into Thy hands I commend my spirit.

In this last word, our most loving Redeemer gave us the
ultimate proof of His love, by teaching us what is of supreme
importance at the moment of death; that is, that we should
commit ourselves with unreserved and humble confidence
into the hands of God, as into those of a most tender and
affectionate Father. It is Jesus Christ who teaches us how to
die. Let us learn then, Christians, from the death of our
Saviour, what death is. Oh, what an awful passage it must
be! look only at the effect it produces on a Man-God: His
Sacred Humanity is changed beyond recognition - His face
grows pale. His lips livid. His whole body trembles with
anguish and exhaustion. Even that loud cry with which He
surrendered His Soul to His Eternal Father was wrung from
Him with many tears. Cum ciamore vaiido et iacrymis. If a
Man-God dies in this manner, O man, how can you think on
death with such indifference? You are mortal: you know you
must die, and yet you lead a careless and dissipated life:
you appear not to be the least concerned about it, nor to
bestow even a serious thought on so terrible a moment.
Christians! would you know what death is, consider it in
Jesus. Look upon His agony. His struggles. His exhaustion. Is
it possible that any one could defer his preparation for so
dreadful a conflict to a time of so much bitterness and
sorrow; or postpone so serious and arduous an undertaking^

as the affair of eternal salvation, to the hour of death, an
hour so full of pain and anguish? Ah! who can form a just
conception of what passed in the mind of our dear Saviour
at the prospect of His approaching dissolution? The conflict
that passed in His Soul at the thought of its separation from
His immaculate Body, formed out of the pure flesh of Mary
His Virgin Mother, must necessarily have been so violent, as
to shake the whole frame of His Sacred Humanity. O
powerful stroke of death, that could even make a Man-God
tremble! May Thy sacred name be for ever exalted and
praised, O merciful Jesus! for having voluntarily permitted
Thyself to suffer so bitter an agony, in order to teach me to
support mine with patience and resignation to the Divine
will of Thy Heavenly Father: and for having suffered all the
terrors of death, in order to render my death more peaceful
and easy.

Our suffering Redeemer, seeing Himself on the point of
expiring, exclaimed: Father, into Thy hands I commend My
spirit; whereby He gave us to understand that it was by His
own free choice He accepted death, and to teach us the
most sublime and safe method to die. Father, into Thy hands
I commend My spirit. Oh, what a heavenly! what a Divine
lesson! Christ Jesus, by recommending His spirit into the
hands of His Eternal Father, pays Him, not only the greatest
act of honour and glory, but also testifies the immensity of
His love, the height of His confidence, the depth of His
humility, and absolute submission, without the least reserve,
to the will of an Almighty Father, ever faithful, just and holy,
who never forsakes those who place their confidence in Him,
who is the infallible refuge of mercy and salvation, and who
promises eternal beatitude to every soul that surrenders
itself into His hands. It is by this sublime lesson from His
Cross, that Jesus Christ teaches us how we should die.

O Eternal Father, ever just and holy, in union with the sacred
spirit of Thy most lovable Son Jesus, and in imitation of Him,

I also deliver my soul into Thy merciful hands: receive it
then. Lord, and keep it for ever. Behold the innumerable
dangers of offending Thee, where with I am encompassed on
all sides. Look on my combats and temptations, and
preserve me from falling. Never suffer me, most merciful
Father, to yield to the enemy, since I have, with Thy Son
Jesus, surrendered my soul into Thy hands, not only at the
hour of my death, but also during the remainder of my life.
Have pity on me. Lord; into Thy hands I commend my spirit,
with all that I am and all that I possess.

Then all kneel down and meditate as before, during which
time these words may be sung:

To His Eternal Father His soul is now surrendered, but thou, if
thou amend not thy life, into whose hands wilt thou fall? O
my Jesus, from this moment I place my soul in Thy keeping.
Do not look upon me coldly in that fatal hour.

The following is then read to excite sentiments of love and
sorrow upon what occurred at the Death of our Lord:

Jesus our Redeemer, having commended His Soul into the
hands of His Eternal Father, and seeing that the hour of His
death was fast approaching, wished to let the whole world
know that He died voluntarily for the love of man and in
obedience to the will of His Heavenly Father. For that reason,
before He breathed His last. He bent His Sacred Head upon
His breast, not constrained thereto by the stroke of death,
but only by the weight of His love. O incomprehensible
mystery! by this inclination of His Head Jesus testified His
obedience to His Eternal Father, His goodness to man. His
poverty and His humility. It was, in the first place, the
excessive weight of our sins that caused His Head to bend in

death. Again, He bowed His Head to take His last farewell of
an ungrateful world, and breathe into it, as He had done at
its creation, the breath of a new life. He inclined His Head
also towards the earth, in order to invite sinners, by this
signal of His love, to His tender caresses. Finally, His Head
was bent that His last and most tender look might be
directed towards His beloved Mother Mary, who remained at
the foot of the Cross, pierced with sorrow, in order to show
her how much He reverenced her, and to give her His last
sigh, as if it were to teach us how much it behooves us to
direct the last sigh of our lives to God, under the sweet
guidance of Mary. O Divine Master of my life, may Thy
infinite charity be for ever praised for the heavenly lessons
Thou hast taught us from the Cross.

Our Divine Redeemer having bowed down His sacred Head,
nothing further remained to be done than to give up His
Spirit to. His Heavenly Father. Here the awful change
commenced; His sacred Body shuddered in separating itself
from His most holy Soul. Already Death had begun to
execute his office by robbing the most beautiful of all
countenances of its natural complexion. Now a film settled
upon the eyes; now the nostrils grew pinched; now the lips
became livid; now the cheeks began to fall in; now His
bosom heaved, and He could no longer draw His breath. The
inanimate creation, perceiving its Creator expiring,
expressed the poignancy of its anguish by terrible portents.
The sun was darkened; the moon grew red as blood; the
heavens were clouded over, the earth groaned and
trembled, the rocks were rent, the whole world shuddered in
horror. Stay, O Jesus! stay yet a little while, and I will die
with Thee and for Thee. Let us die together, O Lord; if Thou
die for love of me, let me also die for love of Thee. I do not
wish to live any longer, O my God, for fear of offending Thee,
and, by my sins, crucifying Thee again.

Alas! beloved Jesus, the hour brooks no delay. I see that
heaven and earth are anxiously expecting Thy blessed
Death: Thy Heavenly Father is waiting with open arms to
receive Thy Spirit; the Angels long to hail Thy victory with
repeated Alleluias; the holy Patriarchs in Limbo await Thy
coming, to release them from prison, and conduct them to
the mansions of never-ending happiness; the just are eager
to render Thee eternal thanks for the never-fading crown of
glory Thou hast purchased for them; sinners long for it, that
by sincere contrition for their past sins, and a firm purpose
of amending their lives, they may escape the wrath to come,
and obtain eternal salvation; and all mankind are waiting in
anxious expectation, so that they may be delivered from the
fetters of sin. Our Saviour, considering how ardently the
world looks for His Death, yields at length to its desire, and
full of affection and tenderness for sinners, delivers up His
Soul into the hands of His Eternal Father: yes. He offers up
His Life and His Blood as a universal remedy for the sins of
all mankind. O most sweet Jesus! it must be time to die,
since such is Thy will. Die then, O Redeemer of my soul, and
when, after Thy departure hence. Thou goest to Thy Father,
beseech Him that we may never be separated from Thee;
but that through the merits of Thy Precious Passion and
Death, we may live and die in Thy grace and in Thy love. He
can refuse Thee nothing, dear Jesus! Thou must be heard for
Thy reverence in behalf of those whom Thou hast redeemed,
and who are all so dear to Thy Heart.

O incomprehensible Majesty! most high God! Thou alone, O
Lord of glory. Thou alone canst fully comprehend and justly
appreciate the Death of our Saviour Jesus. Man, insensible
man, hears it, and yet remains blind, deaf, and dumb: he
beholds his God expire without being moved either to sighs
or tears. He forgets that his God has suffered an ignominious
Death on the Cross, in order that he might live eternally.

How terrible a responsibility is this! O holy Friday! O Three

Hours of agony! Awake, senseless mortals! open the eyes of
your faith; see, your God is expiring for love of you, and yet
no one is found who dies of love and sorrow for Him. Woe to
us sinners! He dies, and no one dies with grief for having
offended Him. We stand before Thy face, O God, and are not
ashamed. O rocks, lend us your sensibility, that we may this
day tremble and die with love and sorrow for our Redeemer
Jesus. Let us long to die with Jesus, Christian souls, long to
die of love and sorrow for having offended Him.

As the third hour draws near its close the Credo is sung, in
such wise that the words Crucifixus et mortuus est may be
reached as the clock strikes; and thereupon each one
present should make a fervent Act of Contrition.

The following words may also be sung:

Now is my Redeemer dead, my beloved Father is no more.
My God, my Father, my Love, has died nailed to a Cross.
Alas! Ah! Woe is me! Burst, O my heart, with compassion: it
was for thee that Jesus died.

Addenda

Should any time remain before the three hours are
completed, the following prayers are recited, otherwise they
may be omitted.

Salutations addressed to the Five Sacred
Wounds of Jesus Christ

I. To the Sacred Wound in the Left Foot.

O Lord Jesus Christ, I adore the Sacred Wound in Thy Left
Foot, and I return Thee heart-felt thanks for so much pain:
grant me, I beseech Thee, by this pain, and by the suffering
it caused Thy afflicted Mother, the pardon of all the sins I
have committed against Thee by my sinful steps.

Our Father, etc. Glory be to the Father, etc.

II. To the Sacred Wound in the Right Foot.

O Lord Jesus Christ, I adore the Sacred Wound in Thy Right
Foot, and I return Thee heart-felt thanks for so much pain:
grant me, I beseech Thee, by this pain, and by the suffering
it caused Thy afflicted Mother, a firm hope, together with the
pardon of all the sins I have committed against Thee by my
words and actions.

Our Father, etc. Glory be to the Father, etc.

III. To the Sacred Wound in the Left Hand.

O Lord Jesus Christ, I adore the Sacred Wound in Thy Left
Hand, and I return Thee heart-felt thanks for so much pain:
grant me, I beseech Thee, by this pain, and by the suffering

it caused Thy afflicted Mother, an ardent charity, together
with the pardon of all the sins I have committed against
Thee by my sight and my other senses.

Our Father, etc. Glory be to the Father, etc.

IV. To the Sacred Wound in the Right Hand.

O Lord Jesus Christ, I adore the Sacred Wound in Thy Right
Hand, and I return Thee heart-felt thanks for so much pain:
grant me, I beseech Thee, by this pain, and by the suffering
it caused Thy afflicted Mother, the grace of true contrition
for my sins, and pardon for all the offences I may have
committed against Thee by the abuse of my will, memory,
and understanding.

Our Father, etc. Glory be to the Father, etc.

V. To the Sacred Wound in the Side of our Saviour.

O Lord Jesus Christ, I adore the Sacred Wound in Thy Sacred
Side, and I return Thee heart-felt thanks for so much pain:
and as Thy most Sacred Heart was pierced by a sharp-
pointed lance, and that of Thy afflicted Mother with the
sword of grief, grant that mine may be so deeply penetrated
by the arrows of Thy love, as cheerfully to suffer the most
cruel death rather than ever offend Thee by the commission
of one mortal sin.

Our Father, etc. Glory be to the Father, etc.

Let us say three Hail Marys and one Glory be to the Father,
to our Blessed Mother Mary, in reverence for all she suffered
during these Three Hours.

A Prayer to Our Lady

O most dolorous Mother! by the many bitter afflictions Thou
must necessarily have suffered at the foot of the Cross
during the three long hours of agony of thy Divine Son Jesus,
but more especially at the moment of His sacred death,
engrave, I beseech thee. His wounds and thy unspeakable
grief upon my heart: assist me in my last agony; and,
through thy powerful intercession at the throne of mercy,
obtain for me a happy death.

Short Prayers of Saint Gregory, On Our Lord's
Passion

1. O Lord Jesus Christ, I adore Thee hanging on the Cross,
and wearing a crown of thorns. I humbly pray Thee, that Thy
blood may deliver me from the destroying angel. Amen.

Then say. Our Father, etc.. Hail Mary, etc.

2. O Lord Jesus Christ, I adore Thee wounded on the Cross,
and having gall and vinegar given Thee to drink. I beseech
Thee, that Thy wounds may become the cure of my soul.
Amen.

Our Father, etc.

3. O Lord Jesus Christ, I beseech Thee, through the bitterness
of the pains which Thou didst suffer in the hour of death,
and chiefly when Thy most holy Soul parted from Thy
blessed Body; have mercy on my soul, at its quitting my
body, and bring it to eternal life. Amen.

Our Father, etc.

4. O Lord Jesus Christ, I adore Thee laid in the Sepulchre,
and embalmed with myrrh and spices; grant, I beseech
Thee, that Thy Death may be my life. Amen.

Our Father, etc.

5. O Lord Jesus Christ, I adore Thee descending into Hell, and
delivering from thence Thy captives: never permit, I beseech
Thee, my soul to go thither. Amen.

Our Father, etc.

6. O Lord Jesus Christ, I adore Thee rising from the dead, and
ascending into Heaven, and sitting at the right hand of Thy
Father; grant, I beseech Thee, that I may follow Thee thither,
and deserve to be presented to Him by Thee. Amen.

Our Father, etc.

7. O Lord Jesus Christ, who art the Good Shepherd; preserve
the just, justify sinners, have mercy on all the faithful, and
be propitious to me a miserable and unworthy sinner. Amen.

Our Father, etc.

Prayer to the Five Wounds

Kiss the wound of the left hand of the Crucifix, saying:

Jesu mine! for love of Thee,

I love what Thy Will giveth me,

Whate'er it be.

Kiss the wound of the right hand, saying:

Jesu mine! for love of Thee,

I love what Thy Will giveth me.

Whene'er it be.

Kiss the wound of the left foot, and say:

Jesu mine! for love of Thee,

I love what Thy Will giveth me,

How much it be.

Kiss the wound of the right foot, and say:

Jesu mine! for love of Thee,

I love what Thy Will giveth me.

How long it be.

Kiss the wound of the Sacred Heart, saying:

Jesus, my will is ever one with Thine,

For all things that befall me come from Thee;

All bring Thee glory, all bring good to me.

Therefore in weal or woe. Thy will is mine.

Then press the Crucifix with tender iove to your heart,
saying:

O Jesus! sweetest Lord, I pray to Thee,

To grant me that which in Thy Heart I see;

Suffering, that my love may steadfast be.

And love, to suffer ever faithfully;

Suffering, to bear all suffering for Thee,

Love, to despise all love for love of Thee.

About This EBook

The text of this ebook is taken fronn the book The Devotion
of the Three Hours Agony on Good Friday, translated from
the Spanish original of Father Alonso Mesia, S.J., with an
historical introduction by Father Herbert Thurston, SJ.

The cover image is an oil painting of the Crucifixion of Christ
by Josef Arnold the Elder, 1827.

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